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if they are acting according to their cry which is coming to me, and if not, that I may know;" and this: "Now I know that you fear God;" and many other such things. {ERAN.} To these things I would answer again, that the difference of the economies is great. For in the old [covenant] there is an economy of such words, but here, of deeds as well. {ORTH.} But he might ask: Of what deeds? {ERAN.} But he will immediately hear, of those of the incarnation. For the Son of God, having become man, both through words and through deeds, at one time 141 shows the flesh, at another the divinity; just as indeed here too he showed the weakness of the flesh and of the soul; for the passion is of cowardice. {ORTH.} But if he should interject and say: And yet he did not assume a soul, but only a body, and the divinity, being united to the body in place of the soul, undertook all the things of the soul, with what words would you resolve the objection? {ERAN.} By bringing forward proofs from the divine scripture, and showing that God the Word assumed not only flesh, but also a soul. {ORTH.} And what such proofs shall we find in scripture? {ERAN.} Have you not heard the Lord saying: "I have power to lay down my soul, and I have power to take it again; no one takes it from me, I lay it down of myself, that I may take it again;" and again: "Now is my soul troubled." and again: "My soul is sorrowful even unto death;" and what was said by David, and interpreted by Peter, that "His soul was not left in Hades, nor did his flesh see corruption?" These things and all such things clearly show that God the Word assumed not only a body, but also a soul. {ORTH.} You have produced the testimonies quite fittingly and judiciously. But he might object that even before the incarnation, God, speaking with the Jews, said: "My soul hates your fasting and idleness and your feasts." Then reasoning he might say, that just as in the old [covenant], not having a soul, he made mention of a soul, so he has done here also. {ERAN.} But he will hear again, that the divine scripture, when speaking about God, also makes mention of bodily parts. "Incline," it says, "your ear, and hear;" and: "Open your eyes, and see;" and: "The mouth of the Lord has spoken these things;" and: "Your hands have made me, and formed me," and countless such things. If, therefore, even after the incarnation, the soul is not to be understood as a soul, then neither is the body to be understood as a body; 142 and the great mystery of the economy will be found to be a phantasm, and we will differ in no way from Marcion and Valentinus and Manes; for they too invent such myths. {ORTH.} But if, while you are conversing, someone from the party of Apollinaris should suddenly arrive and ask: What kind of soul, my good man, do you say was assumed? what would you answer? {ERAN.} First, that I know one soul of man. Then I would add, But if you think there are two, and you think one is rational, the other irrational, I say the rational one was assumed. For you, as it seems, have the irrational one, thinking that our salvation has been made incomplete. {ORTH.} But if he should demand proofs for these words? {ERAN.} I would give them readily, and I would remind him of the evangelical oracles, that "The child Jesus grew, and became strong in spirit, and the grace of God was upon him." And again: "And Jesus increased in stature, and in wisdom, and in grace with God and men." And I would say that none of these things is fitting for the divinity. For the body increases in stature, but the soul in wisdom, not the irrational, but the rational one. Therefore God the Word assumed a rational soul. {ORTH.} Most nobly, O best of men, you have broken through the three phalanxes of the opponents; but that union, and that much-talked-of mixing and confusion, you have dissolved in argument not only in two ways, but also in three; and you have not only shown the difference of the divinity and the humanity, but you have also divided humanity itself in two; teaching that the soul is one thing, and the body another, so that no longer two,

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εἰ κατὰ τὴν κραυγὴν αὐτῶν τὴν ἐρχομένην πρός με συν τελοῦνται, εἰ δὲ μήγε, ἵνα γνῶ·" καὶ τό· "Νῦν ἔγνων, ὅτι φοβῇ σὺ τὸν θεόν·" καὶ πολλὰ ἕτερα τοιαῦτα. {ΕΡΑΝ.} Πρὸς ταῦτα πάλιν ἀποκριναίμην ἄν, ὡς πολλὴ τῶν οἰκονο μιῶν ἡ διαφορά. Ἐν μὲν γὰρ τῇ παλαιᾷ λόγων τοιούτων οἰκονομία, ἐνταῦθα δὲ καὶ πραγμάτων. {ΟΡΘ.} Ἀλλ' ἔροιτο ἂν ἐκεῖνος· Ποίων πραγμάτων; {ΕΡΑΝ.} Ἀλλ' εὐθὺς ἀκούσεται, τῶν τῆς σαρκώσεως. Ἐνανθρωπήσας γὰρ ὁ τοῦ θεοῦ υἱός, καὶ διὰ ῥημάτων καὶ διὰ πραγμάτων, ποτὲ 141 μὲν τὴν σάρκα, ποτὲ δὲ τὴν θεότητα δείκνυσιν· ὥσπερ ἀμέλει κἀν ταῦθα τῆς σαρκὸς καὶ τῆς ψυχῆς ἔδειξε τὴν ἀσθένειαν· δειλίας γὰρ τὸ πάθος. {ΟΡΘ.} Εἰ δέ γε ὑπολαβὼν εἴποι· Καὶ μὴν ψυχὴν οὐκ ἀνέλαβεν, ἀλλὰ σῶμα μόνον, ἡ δὲ θεότης ἀντὶ τῆς ψυχῆς ἑνωθεῖσα τῷ σώματι πάντα τὰ τῆς ψυχῆς ἀνεδέξατο, ποίοις ἂν λόγοις τὴν ἀντίθεσιν δια λύσαις; {ΕΡΑΝ.} Ἐκ τῆς θείας γραφῆς τὰς ἀποδείξεις προφέρων, καὶ δεικ νὺς ὡς οὐ σάρκα μόνην, ἀλλὰ καὶ ψυχὴν ὁ θεὸς λόγος ἀνέλαβεν. {ΟΡΘ.} Καὶ ποίας ἐν τῇ γραφῇ τοιαύτας εὑρήσομεν ἀποδείξεις; {ΕΡΑΝ.} Οὐκ ἤκουσας τοῦ κυρίου λέγοντος· "Ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν· οὐδεὶς αἴρει αὐτὴν ἀπ' ἐμοῦ, ἐγὼ τίθημι αὐτὴν ἀπ' ἐμαυτοῦ, ἵνα πάλιν λάβω αὐτήν·" καὶ πάλιν· "Νῦν ἡ ψυχή μου τετάρακται." καὶ αὖθις· "Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου·" καὶ τὸ παρὰ τοῦ ∆αβὶδ εἰρημένον, καὶ παρὰ τοῦ Πέτρου ἡρμηνευμένον, ὅτι "Οὐκ ἐγκατελεί φθη εἰς ᾅδου ἡ ψυχὴ αὐτοῦ, οὔτε ἡ σὰρξ αὐτοῦ εἶδε διαφθοράν;" Ταῦτα καὶ ὅσα τοιαῦτα σαφῶς δείκνυσιν, ὡς οὐ σῶμα μόνον, ἀλλὰ καὶ ψυχὴν ὁ θεὸς λόγος ἀνέλαβεν. {ΟΡΘ.} Ἁρμοδίως μὲν ἄγαν καὶ εὐγνωμόνως τὰς μαρτυρίας παρή γαγες. Ἀντιθείη δ' ἂν ἐκεῖνος, ὡς καὶ πρὸ τῆς ἐνανθρωπήσεως Ἰουδαίοις διαλεγόμενος ὁ θεὸς ἔφη· "Νηστείαν καὶ ἀργίαν καὶ τὰς ἑορτὰς ὑμῶν μισεῖ ἡ ψυχή μου." Εἶτα συλλογιζόμενος φαίη ἄν, ὅτι καθάπερ ἐν τῇ παλαιᾷ ψυχὴν οὐκ ἔχων ἐμνημόνευσε ψυχῆς, οὕτω κἀνταῦθα πεποίηκεν. {ΕΡΑΝ.} Ἀλλ' ἀκούσεται πάλιν, ὡς καὶ σωματικῶν μορίων περὶ τοῦ θεοῦ διαλεγομένη μέμνηται ἡ θεία γραφή. "Κλῖνον, γάρ φησι, τὸ οὖς σου, καὶ ἐπάκουσον·" καί· "Ἄνοιξον τοὺς ὀφθαλμούς σου, καὶ ἴδε·" καὶ· "Τὸ στόμα κυρίου ἐλάλησε ταῦτα·" καί· "Αἱ χεῖρές σου ἐποίησάν με, καὶ ἔπλασάν με," καὶ μυρία τοιαῦτα. Εἰ τοίνυν καὶ μετὰ τὴν ἐνανθρώ πησιν τὴν ψυχὴν οὐ ψυχὴν νοητέον, οὔτε τὸ σῶμα ἄρα σῶμα νοητέον· 142 καὶ εὑρεθήσεται φαντασία τὸ μέγα τῆς οἰκονομίας μυστήριον, καὶ διοίσομεν οὐδὲν Μαρκίωνος καὶ Βαλεντίνου καὶ Μάνεντος· τοιαῦτα γὰρ ἅττα κἀκεῖνοι μυθολογοῦσιν. {ΟΡΘ.} Εἰ δέ γε διαλεγομένων ὑμῶν ἐξαπίνης ἀφίκοιτό τις τῆς Ἀπολιναρίου συμμορίας, καὶ ἔροιτο· Ποίαν, ὦ λῷστε, λέγεις ἀνειλη φέναι ψυχήν; τί ἂν ἀποκρίναιο; {ΕΡΑΝ.} Πρῶτον μέν, ὡς μίαν οἶδα τὴν τοῦ ἀνθρώπου ψυχήν. Ἔπειτα προσθείην ἄν, Εἰ δέ γε σὺ δύο νομίζεις, καὶ τὴν μὲν λογικήν, τὴν δὲ ἄλογον νομίζεις, τὴν λογικὴν ἀνειλῆφθαί φημι. Σὺ γάρ, ὡς ἔοικε, τὴν ἄλογον ἔχεις, ἀτελῆ γεγενῆσθαι τὴν ἡμετέραν σωτηρίαν ἡγούμενος. {ΟΡΘ.} Εἰ δὲ τῶνδε τῶν λόγων ἀπαιτοίη τὰς ἀποδείξεις; {ΕΡΑΝ.} ∆οίην ἂν εὐπετῶς, καὶ τῶν εὐαγγελικῶν ἀναμνήσω λογίων, ὅτι "Τὸ παιδίον Ἰησοῦς ηὔξανε, καὶ ἐκραταιοῦτο πνεύματι, καὶ χάρις θεοῦ ἦν ἐπ' αὐτῷ." Καὶ πάλιν· "Ἰησοῦς δὲ προέκοπτεν ἡλικίᾳ, καὶ σοφίᾳ, καὶ χάριτι παρὰ θεῷ καὶ ἀνθρώποις." Καὶ εἴποιμ' ἄν, ὡς οὐδὲν τούτων ἁρμόττει θεότητι. Ἡλικίᾳ μὲν γὰρ τὸ σῶμα προκόπτει, σοφίᾳ δὲ ἡ ψυχή, οὐχ ἡ ἄλογος, ἀλλ' ἡ λογική. Λογικὴν οὖν ἄρα ψυχὴν ὁ θεὸς λόγος ἀνείληφεν. {ΟΡΘ.} Γενναίως μὲν ἄγαν, ὦ ἄριστε, τὰς τρεῖς τῶν ἀντιπάλων διέρρηξας φάλαγγας· ἀλλὰ τὴν ἕνωσιν ἐκείνην, καὶ τὴν πολυθρύλητον κρᾶσιν καὶ σύγχυσιν, οὐ διχῆ μόνον, ἀλλὰ καὶ τριχῆ τῷ λόγῳ διέλυσας· καὶ οὐ μόνον θεότητος καὶ ἀνθρωπότητος τὸ διάφορον ἔδειξας, ἀλλὰ καὶ αὐτὴν διχῆ διεῖλες τὴν ἀνθρωπότητα· ἄλλο μέν τι τὴν ψυχήν, ἄλλο δέ τι εἶναι τὸ σῶμα διδάξας, ὡς μηκέτι δύο,